Ālayavijñāna; Awakening of Faith in the Mahāyāna; Evolving Consciousness; Manifesting Consciousness; Three Subtle Marks; Wonhyo; Xianshi lun
摘要
East Asian exegetes typically understood the Awakening of Faith in the Mahāyāna (AFM) in terms of the Yogācāra framework of the eight consciousnesses. For instance, Wonhyo 元曉 (617–686) considered the three subtle marks (sanxi 三細), elements of the secondary non-enlightenment, to be aspects of the ālayavijñāna. Although Wonhyo based his arguments on passages from the Chinese translations of the Laṅkāvātāra-sūtra (LAS), his identification of the three subtle marks with aspects of the ālayavijñāna should be re-examined. In his commentaries on the AFM, Wonhyo correlated the mark of subjective perceiving (nengjian xiang 能見相), second of the three subtle marks, with the evolving consciousness (zhuanshi 轉識), second of the five types of thought (wuyi 五意). He then states that the evolving consciousness is situated in the ālayavijñāna. But in the Sanskrit text of the LAS, the “forthcoming consciousness” (pravṛttivijñāna) just indicates all of the seven consciousnesses. In Wonhyo’s commentaries, the mark of the objective world (jingjie xiang 境界相), the third subtle mark, is identified with the manifesting consciousness (xianshi 現識), which appears in the LAS. But this scripture does not clearly define the manifesting consciousness (khyātivijñāna) as an aspect of the ālayavijñāna. Therefore, Wonhyo’s identification of these two consciousnesses with the ālayavijñāna is not supported by the text of the LAS. Nevertheless, Wonhyo plausibly could have drawn upon the Xianshi lun 顯識論, purportedly translated by Parmārtha (499–569). Because the Xianshi lun is considered part of the Wuxiang lun 無相論 and Wonhyo makes a citation from the latter, he could have been aware of the former in which the manifesting consciousness is identified with the ālayavijñāna. This could be evidence that Wonhyo’s thesis is of Indian origins.
